法苑珠林 82.93

82.93

又羅雲忍辱經云。爾時羅雲向一不信婆羅門家乞食。悋惜不與。羅雲被打頭破血出。復撮沙投鉢中。羅雲含忍心不加報。即持鉢至河洗頭鉢已。而自說云。我自行分衛。無事橫忓我。我痛斯須間。奈彼長苦何。猶如利劍割臭屍。臭屍不知痛。非劍之不利。又如天甘露飼彼溷猪食。溷猪捨之走。非是甘露之不美。我以佛真言訓世凶愚。凶愚不思。豈不然乎。還已白佛佛言。夫惡心之興。是已之衰。輕薄惡人。命終于夜半。當入無擇地獄之中。獄鬼加痛。毒無不至。八萬四千歲其壽乃終。魂神更受含毒蟒身。毒還自害。其身終而復始。續受蝮形。常食沙土。萬歲乃畢。以瞋恚意向持戒人。故受毒身。以沙土投鉢中故。世世食沙土而死。罪畢為人。母懷之時當有重病。家中日耗。兒生鈍頑。都無手足。其親驚怪。皆曰何妖來為不祥。即取捐之著于四衢。路人往來無不愕然。競以瓦石刀杖擊頭。陷腦窮苦旬日乃死。死後魂靈即復更生。輒無手足。鈍頑如前。經五百世重罪乃畢。後生為人常有頭痛之患。夫人處世不能忍者。所生之處不值佛世。違法遠僧。常在三塗。若蒙餘福。得出為人。稟性常愚凶虐自逐。為人醜陋眾所惡憎。生輒貧窮聖賢不祐。

Furthermore, the Rāhula-kṣānti-sūtra says: At that time, Rāhula went to the house of an unbelieving brahmin to beg for food. The brahmin was stingy and would not give him any; Rāhula was beaten until his head was broken and bleeding, and the brahmin also grabbed sand and threw it into his bowl. Rāhula endured it patiently, with no mind to retaliate. He then carried his bowl to the river, washed his head and bowl, and said to himself: "I was merely practicing alms-begging, yet he unprovokedly and arbitrarily harmed me. My pain lasts only for a short moment; how can it compare to his long-term suffering? It is like a sharp sword cutting a foul corpse: the foul corpse feels no pain, but that is not because the sword is not sharp. It is also like feeding heavenly nectar to a pig in a cesspool: the pig leaves it and runs away, but that is not because the nectar is not delicious. I used the true words of the Buddha to instruct the cruel and foolish of the world; that the cruel and foolish do not contemplate them, is that not indeed the same?" Having returned, he reported this to the Buddha. The Buddha said: "When an evil mind arises, it is one's own ruin. That frivolous and evil person, when his life ends in the middle of the night, will enter the Avīci Hell. The hell demons will inflict pain, and every kind of torment will reach him. Only after eighty-four thousand years will his lifespan end. His consciousness will then take on the body of a venomous python; the poison will turn back to harm himself, and when that body ends, he will begin again, continuing to receive the form of a viper, constantly eating sand and earth, ending only after ten thousand years. Because he directed a wrathful mind toward a keeper of the precepts, he receives a poisonous body; because he threw sand and earth into the bowl, he will eat sand and earth and die life after life. When his offenses are exhausted and he becomes a human, when his mother is pregnant with him, she will suffer from severe illness, and his household will diminish day by day. When the child is born, he will be dull and obstinate, having neither hands nor feet. His relatives will be shocked and bewildered, all saying, 'What demon has brought this ill omen?' They will immediately take him and abandon him at a crossroads. No passerby will fail to be astounded; they will vie with one another to strike his head with tiles, stones, knives, and sticks, caving in his skull, and in utter misery he will die after ten days. After death, his spirit will again be reborn, consistently without hands or feet, as dull and obstinate as before. Only after five hundred lifetimes will this heavy offense be exhausted. Later, when born as a human, he will always suffer from headaches. When a person living in the world cannot be patient, the place where he is born will not meet an era with a Buddha; he will transgress the Dharma and stay far from the Saṃgha, remaining constantly in the three wretched realms. If, through remaining merit, he manages to be born as a human, his disposition will be constantly foolish, cruelty and tyranny will follow him of themselves, he will be ugly and detested by the multitude, he will always be born into poverty, and worthies and sages will not protect him."